Regarding the first half of this verse, see the comments on verses 12 and 14.

By Elijah is literally “by the hand of Elijah.”

Some languages may find Good News Translation a better model to follow since the structure is altered to put the words according to the word of the LORD which he spoke by Elijah in a more prominent position at the beginning of the verse.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

You call on the name of your god: In verse 23 Elijah was speaking in the third person about the prophets of Baal. Now, in verse 24, he shifts to second person plural. Good News Translation understands Elijah to be speaking now directly to the prophets of Baal, and in order to show this in translation, Good News Translation says “let the prophets of Baal pray to their god.” But the Hebrew may well be understood as telling the Israelite people to call on the name Baal. Because the people have not sided with Elijah, Elijah considers them to be worshipers of Baal.

The expression call on the name of is used twice in this verse and is to be understood as referring to prayer addressed to the deity in question.

And the God who answers by fire: And is literally “and it shall be.” New Jewish Publication Society’s Tanakh takes this to mean “and let us agree.”

By fire is translated “by sending fire” (Good News Translation), “by setting fire to the wood” (New Living Translation), or “by starting the fire” (Contemporary English Version) to burn up the sacrifices. A footnote in Nouvelle Bible Segond points out that lightning was one of the attributes of Baal.

The meaning of he is God is clearly expressed by Moffatt: “he is the real God.” Others may prefer to translate “let us all acknowledge that he is the true God” or “it will be known that he is the true God.”

And all the people answered, “It is well spoken.”: The end of the Hebrew text of verse 21 says “And the people did not answer him a word.” Now, the writer literally says “And all the people answered and said, ‘The word is good.’ ” New Jewish Publication Society’s Tanakh ends this verse with “And all the people answered, ‘Very good!’ ” Instead of a direct quotation, some languages may prefer to translate simply “And all the people agreed” or something similar.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

Numerous passages throughout the Old Testament associate the appearance of God with storms, earthquakes, and fire. The meaning of verses 11-12 has been much debated. Perhaps the most common view is that God is trying to tell Elijah that he will no longer make himself known through such spectacular events as storms, earthquakes, and fire. Rather, he will now speak to his people in a more quiet way through the messages of the prophets.

And he said: It may be better to have the noun phrase “the LORD” in place of the pronoun he in order to avoid giving the wrong impression that Elijah is still speaking.

Go forth is a somewhat archaic expression in English. It would be more natural to say “Go out” (Good News Translation, New Revised Standard Version, Contemporary English Version, New International Version) or simply “Go” (Revised English Bible, New Century Version). According to verse 9, Elijah was in a cave, so God is asking him to leave the cave here. Parole de Vie translates “Go out of here!” but other translators may prefer to be more specific by saying “Go out of this cave.” If we assume that God was outside the cave, a better translation in English is “Come out [of the cave]” (New Jewish Publication Society’s Tanakh).

Stand upon the mount before the LORD: Although God is speaking to Elijah, he refers to himself in the third person as the LORD. But it will be better in many languages to transform this into a first person reference, saying something like “stand before me on top of the mountain” (Good News Translation) or “present yourself to me….”

Behold, the LORD passed by … wind rent the mountains, and broke in pieces the rocks …: The verbs rendered passed by, rent, and broke in pieces are participles in Hebrew and give vividness to the scene after the word behold. Walsh translates verses 11b-12 as follows:
Look! Yahweh is passing by! And a wind, great and strong, splits mountains and breaks rocks in pieces before Yahweh! But Yahweh is not in the wind. And after the wind, an earthquake! But Yahweh is not in the earthquake. And after the earthquake, a fire! But Yahweh is not in the fire. And after the fire, a sound of sheer silence!

It should be noted that Walsh’s translation takes all of verses 11-12 as a quotation of what God said to Elijah (also Anchor Bible). If this interpretation is followed, then there is no actual description of these things happening later. Nearly all translations, however, agree with Revised Standard Version and Good News Translation in taking only the first sentence as the words of God and in taking the rest of this verse and the next verse as the description of events that followed.

The LORD was not in the wind … the LORD was not in the earthquake: These expressions, along with “the LORD was not in the fire” (verse 12), may be difficult in some languages. The idea is that Yahweh was not speaking to Elijah through these violent natural phenomena. Most languages will probably have to retain a rather literal rendering of these expressions, but some may have to say “the LORD was not speaking through the wind … the earthquake … the fire.”

The translation of the word earthquake may present difficulties in languages where this type of natural disaster is unknown. Some may have to speak of a “violent shaking of the ground” or a “time when the earth trembles.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

The servants of the king of Syria: Servants here refers to the officials in the court of King Benhadad of Syria. It should probably be so translated in most languages to avoid the impression that the text is speaking of household servants (see the comments on 1 Kgs 1.2).

Since Good News Translation begins a new section here, it reintroduces the king of Syria by name and omits of Syria. If translators follow the model of Good News Translation and begin a new section here, they may wish to say “the officials of the Syrian king Benhadad.”

Their gods are gods of the hills …: Both occurrences of gods are plural in the Hebrew. Since the plural form of this noun is often used in the Old Testament to refer to the one God of Israel, some translations translate here with the singular as follows: “Their God is a God of the mountains” (La Bible du Semeur) and “The God of Israel is a God of the mountains” (Bible en français courant, Parole de Vie). In those translations that use the singular here, the Israelites must be the subject of the Hebrew verb rendered they were stronger. Parole de Vie and Bible en français courant, for example, say “That is why the Israelites were stronger than we were.” This understanding of the Hebrew text is certainly possible. But it seems more likely that the Syrians thought that the Israelites worshiped numerous gods. If so, then Revised Standard Version and Good News Translation, along with most modern translations, express the correct meaning. The fact that the plural form is clearly singular in verse 28 is explained by the fact that God is speaking about himself.

Hills translates a Hebrew noun that is the usual word for “mountain” (so New American Bible, New Jerusalem Bible). If a word such as hills is used in the receptor language, the reference should be to something larger than simply small hills. Samaria, the capital of Israel, was built on a high hill (1 Kgs 16.24), while Damascus, the Syrian capital, was located on a plain. For this reason the Syrian officials thought that their own gods would have more power than the God of Israel in a battle on the plain.

The translation of the word plain may present problems in certain languages. Contemporary English Version speaks of “flat land,” but in some cases translators may have to say “land where there are no mountains.”

Surely we shall be stronger than they: A possible model here is “truly we will be victorious over them.”

When the officials in Benhadad’s court are speaking directly to their king, the first person plural pronoun we will, of course, be inclusive both here and in verse 25.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

The two base fellows came in and sat opposite him: See the comments on verse 10.

Brought a charge against Naboth is literally “brought a charge against him, against Naboth.” This seems to highlight the fact that the accusation was made against Naboth, perhaps to emphasize the absurdity of the charge. For brought a charge against, see the comments on verse 10.

Following some Greek manuscripts, New American Bible and Osty-Trinquet omit the words against Naboth, in the presence of the people, but most modern translations follow the Masoretic Text. In the presence of the people is translated “publicly” by Good News Translation, New Jerusalem Bible, and Revised English Bible.

Naboth cursed God and the king: See the comments on verse 10. This direct quotation may be translated as indirect speech. Moffatt, for example, says “charged Naboth … with having cursed God and the king.”

They took him outside the city, and stoned him to death with stones: The most natural reading of the Hebrew is that the two base fellows are the subject of the verbs took and stoned. This corresponds to the law of Deut 17.7, which says “The hand of the witnesses shall be first against him to put him to death.” Many English translations, however, have used the passive verb forms “was taken” and “[was] stoned” (Good News Translation, Revised English Bible, New Jerusalem Bible), which suggests that the elders and nobles, and not just the two base fellows, were the agents. Parole de Vie, in fact, says “the people led Naboth outside the city and they killed him by throwing stones.”

See the comments on verse 10 for the reason for going outside the city.

Stoned him to death with stones will be considered unnecessarily redundant in some languages (see 1 Kgs 12.18). Some other ways of translating the meaning are “they threw stones at him until he died” or “killed him by throwing stones on him.”

According to the most likely interpretation of 2 Kgs 9.26, Naboth’s sons were also killed with him, but that information should not be added here.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

The common Hebrew conjunction introducing King Ahab’s response is correctly translated But. The king’s reply is somewhat contrary to the reader’s expectation.

How many times shall I adjure you that you speak to me nothing but the truth…?: The king’s response comes in the form of a question, but it is a rhetorical question that functions to rebuke the prophet, whose answer to the king was spoken with sarcasm. In certain languages this will be better translated as a statement, such as “I have made you promise many times that you will tell the truth….”

Shall I adjure you is translated as “must I put you on oath” by New Jerusalem Bible and “must I make you swear” by New Revised Standard Version and New International Version. Good News Translation fails to preserve this nuance of meaning. But it should be included in the receptor language rendering if possible. The words shall … adjure translate a Hebrew participle. The time reference of the participle is not clear. According to most translations, Ahab’s words are pointing forward in time, so the question may be rendered “How many times shall I [or, must I] make you swear…?” But it is also possible to understand Ahab’s words as pointing backward in time. Anchor Bible, for example, says “How many times have I put you under oath that you should speak to me only the truth…?” and Parole de Vie states “I have already asked you many times to tell me only the truth from the LORD.” If this second interpretation is followed, then Ahab indicates that in the past also, Micaiah’s prophecies did not always agree with the other prophets and that he is suspicious now about whether Micaiah is telling the truth.

To speak … in the name of the LORD underlines the fact that when Micaiah began speaking he started with the solemn statement “As the LORD lives, what the LORD says to me, that I will speak” (verse 14). This implies a special obligation to tell the absolute truth. So when Ahab responds here, he reminds Micaiah that he is under an oath and has a special obligation to speak the truth. This reminder apparently has its intended consequence because Micaiah goes on to reveal the rest of the story.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

Regarding the phrase slept with his fathers, see the comments on 1 Kgs 1.21.

Was buried with his fathers: See the comments on 1 Kgs 14.31.

The city of David: See the comments on 1 Kgs 2.10.

His father must be understood in this context to mean “his ancestor.”

The name of Jehoshaphat’s son is spelled Jehoram in Hebrew here; but in 2 Kgs 8.16-24 it is spelled “Joram.” Good News Translation uses the form Jehoram for consistency and clarity in English. In addition, the king of Israel (son of Ahab) who ruled at this same time was also named Joram. In order to avoid confusion between the two kings, the king of Israel (son of Ahab) is always called “Joram” in a number of modern versions and the king of Judah (son of Jehoshaphat) is consistently called “Jehoram.” This convention is adopted by Good News Translation, New International Version, New American Bible, and New Century Version. Translators are advised to follow this same convention in their own work in order to clearly distinguish the two rulers for Bible readers.

More information about the reign of Jehoram may be found in 2 Kgs 8.16-24 and 2 Chr 21. As will be noted in the discussion on 2 Kgs 8.16, there are conflicting statements in the text of 2 Kings about when Jehoram began to reign. For this reason some interpreters think that for some unknown reason, Jehoshaphat turned over the kingship to Jehoram about six years before Jehoshaphat died. The reference here in verse 50, then, will refer to the time when he became the sole ruler.

Reigned in his stead: See the comments on 1 Kgs 11.43.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

Elisha saw it is literally “Elisha was seeing.” Revised Standard Version (like almost all other versions) supplies the pronoun it. That is, Elisha saw what was happening as his mentor was being taken up into heaven. This was therefore the fulfillment of the condition given by Elijah for Elisha’s receiving a double portion of his spirit.

He cried: The verb is stronger than simply “said.” It carries the idea of making a proclamation to a large assembly of people, yelling aloud or shouting (see 1 Kgs 20.39). American Bible has translated “kept shouting” and correctly insists that the verb form used here has the sense of a repeated action. New Revised Standard Version translates both verbs at the beginning of this verse as continuous action, saying “Elisha kept watching and crying out.” But the sense of the Hebrew grammar is more likely “While Elisha was watching, he kept crying out.”

The twofold repetition of the expression my father is almost certainly a way of showing respect for the leader of the group of prophets. It was possibly used as a more formal title for Elijah. If there is a danger that readers will understand this in a literal way, it may be necessary to translate “respected leader,” “dear master,” or something similar.

The chariots of Israel and its horsemen: The Hebrew word translated chariots is singular, and this is reflected in translations such as “Chariot of Israel and its chargers” (New Jerusalem Bible) and “the chariot and the horsemen of Israel” (Revised English Bible). The meaning of these words is not clear and has given rise to considerable speculation. Since very early times some scholars have considered this to be a kind of title for Elijah and that Elisha is referring to Elijah. For example, the Targum, an ancient Aramaic translation and interpretation of the Old Testament, understood this to mean “you are better for Israel by your prayers than the chariots and horsemen”; that is, Elijah is more powerful and valuable to Israel than its own army. It is this interpretation that gives rise to translations like that of Good News Translation “Mighty defender of Israel! You are gone!” and Parola Del Signore: La Bibbia in Lingua Corrente “Defense and strength of Israel.” Bible en français courant and Parole de Vie follow the same interpretation while keeping some of the imagery: “You are worth all the chariots and horsemen of Israel!”

Others think the reference is to God’s heavenly army, called the chariots of Israel and its horsemen, taking Elijah from the earth. Although the Hebrew noun translated chariots is singular, it sometimes has a collective (plural) sense. A dynamic rendering of this interpretation is found in Contemporary English Version: “Israel’s calvary and chariots have taken my master away.” This difficult expression occurs also in 2 Kgs 13.14. Since the meaning is not certain, translators may wish to indicate in a footnote the alternative interpretation if Good News Translation is used as a model.

He saw him no more: It should be made clear to the reader that it was Elisha, who was left on earth, who never saw Elijah again. If the use of two pronouns here is confusing to some readers, this clause may be rendered “he never saw Elijah again” or “Elisha never saw his master again.”

He took hold of his own clothes and rent them in two pieces: The Hebrew noun rendered clothes is a general term (similar to the English words “clothing” and “garment”) with a broad range of meanings, depending on the context. It may be necessary to clarify the fact that it was Elisha who grabbed his clothes and tore them. Some languages will also find it necessary to indicate that this action was taken “in order to show his sorrow” or something similar (see Gen 37.34; 2 Sam 1.11; 13.31). See the comments on 1 Kgs 21.27.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .